Howdy
I know very little about Jurgen Habermas, but I've recently been persuaded that I should look into him.
I found a recent interview with JH where he explains why he chose early in his career to study Kant and Marx instead of Heidegger. I don't fully understood the techincal language he was using, but he seemed to say that a genuine approach to the problems of the world must be rooted in human action and communication, not in questions of authenticity.
I find that a very interesting position, and I wonder if the basic extistential project of delving into authenticity is profoundly introverted at its root. That seems plausible.
I would be very interseted to hear what people think - particularly if anyone can jump in and further elaborate on Habermas' rejection of Heidegger.
I know very little about Jurgen Habermas, but I've recently been persuaded that I should look into him.
I found a recent interview with JH where he explains why he chose early in his career to study Kant and Marx instead of Heidegger. I don't fully understood the techincal language he was using, but he seemed to say that a genuine approach to the problems of the world must be rooted in human action and communication, not in questions of authenticity.
I find that a very interesting position, and I wonder if the basic extistential project of delving into authenticity is profoundly introverted at its root. That seems plausible.
I would be very interseted to hear what people think - particularly if anyone can jump in and further elaborate on Habermas' rejection of Heidegger.
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Re: Habermas contra Heidegger
Thu, February 24, 2005 - 11:37 AMI've tracked down some further info on this since I first posted. Sounds like Adorno leveled a similar charge against the Existentialists; particularly Heidegger.
The interview I mentioned is here:
www.logosjournal.com/haberma...rica.htm
Q: Professor Habermas, let me begin by congratulating you on receiving the Prince of Asturias Prize and also the gold medal of the Bellas Artes Foundation of Madrid. You must have surprised many Spaniards, as you did me, when you confessed your admiration for two fiercely existentialist writers, Miguel de Unamuno and Miguel de Cervantes.
A: This love goes back to school days and my university years. After the Second World War, when the Keller Theater was presenting masterful productions of French plays by Sartre, Mauriac and Claudel, Existentialism gave expression to our sense of life. A book by the Tuebingen philosopher, Friedrich Bollnow – who would now be 100, like Adorno – brought Unamuno’s Don Quixote to my attention at that time. By similar paths, I also found my way to Kierkegaard, to the later Schelling, and to the Heidegger of Being and Time. That I turned my back on Being and Time, and busied myself, rather, with social-, political-, and legal theory, had one simple reason: In the rather tattered mental and moral world of the Bundesrepublik, one could grapple better with what Jaspers called “limit situations” in the language of Marx and Dewey than in the “jargon of authenticity.” -
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Unsu...
Re: Habermas contra Heidegger
Thu, February 24, 2005 - 11:54 AMHm, a very interesting interview -
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Re: Habermas contra Heidegger
Thu, February 24, 2005 - 1:39 PMYes, I'm inspired to learn more about the Frankfurt school. -
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Re: Habermas contra Heidegger
Sun, February 27, 2005 - 12:24 PMThe Frankfort School is very important in that they were exploring, applying, and expanding upon Marxist theory outside of the totalitarian orthodoxy of Leninist parties and states-- and their critiques were as often as not leveled at totalitarian regimes on both left and right as they were at liberal-capitalist societies.
Habermas is part of a younger generation of thinkers to come out of the Frankfort School-- he often set himself up in opposition to Foucault's work, but it was always clear to me that he was blind to just what Foucault was critiquing and too invested in the institutions that Foucault critiqued. -
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Re: Habermas contra Heidegger
Sun, February 27, 2005 - 3:01 PMThanks, Ian. Can you say a little more about his critique of Foucault?
On the face of it I would guess it would in part derive from that which is "Heideggerian" in Foucault's thought - the will to authenticity and a concept of freedom rooted in the subject. Am I on the right track?
I seem to remember Foucault leveling a blistering critique at Marxism in "Discipline and Punish", but I don't recall the details ... something about its model requiring that power be fixed, when in fact it dynamically exchanges between agents as the context shifts. -
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Re: Habermas contra Heidegger
Sun, February 27, 2005 - 7:28 PMTo the extent that Foucault's thought is "Heideggarian" it has little to do with "authenticity" or "freedom." To the extent that Foucault has these concepts, they existed more in his personal life than in any of his major writings.
Habermas is ultimately engaged in a rear gaurd defense of Enlightenment rationality. The Nietzschean "revaluation of all values", Heidegger's "history of metaphysics", Derrida's "deconstruction" amd Foucault's "genealogies" and "archeologies" are in Habermas' eyes attacks on the Enlightenment project of rationality. Habermas sees rationality as the basis of science, constitutional government, science, and human rights. Habermas' central argument in the volume "The Philosophical Discourse of Modernity" is that if Enlightenment Rationality is not defended, Western civilization will drift into Fascism as Germany once did under the bad influence of Nietzsche. (The strawman argument is made through veiled insinuation by Habermas.)
Foucault's arguments are that Enlightenment rationality may have freed many from one sort of arbitrary pre-modern tyranny, but has also created "rational" and "universal" means of social control and oppression-- indeed, forms of oppression that we don't recognize as such because they seem so rational to most who consider them even when real people are confined, punished, manipulated, and killed. Habermas seems to view Foucault's genealogies as attacks on the Enlightenment project itself.
What Habermas fails to understand in Foucault's writings is that the dangerous rationality he brings to light is shared by Western democracies and totalitarian societies of both communist and fascist varieties. In fact, Foucault uncovers just how fascism and communism are creatures of Enlightenment rationalism and thus the fascist tendencies in democratic societies as well.
The issue is that Habermas, understandably, doesn't want his own society to go down the road of fascism again, and thus he blindly grasps everything he can label as "the Enlightenment" and tosses every idea he doesn't understand under the rubric of "irrational." It's called "scapegoating." -
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Re: Habermas contra Heidegger
Fri, April 29, 2005 - 1:45 PMIn defense of Habermas, it's not true that he failed to grasp Foucault. You might say they disagreed, but not due to a lack of understanding. If anybody was the more intelligent of the two, it is probably Jurgen. It's just that where Foucault sees power and its bias, Habermas sees linguistic meanings and the possibility of providing reasons for one's validity claims. In Habermas' language, Foucault pursues an interest in "strategic action", Habermas pursues, "communicative action."
all my humble opinion of course. -
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This is the maximum depth. Additional responses will not be threaded.
Re: Habermas contra Heidegger
Fri, April 29, 2005 - 2:26 PMI agree with you, Adrian, and I feel that dismissing Habermas as an anit-fascist scape-goater is facile. -
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Re: Habermas contra Heidegger
Wed, May 4, 2005 - 4:35 PMfunny! What do you think of Luhmann? Habermas dismissed him (or critiqued him, rather) as a radical anti-humanist. I think Luhmann's Social Systems is simply amazing.
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